Bethany in Judea. Meyer's NT Commentary (1880 English edition) noted that "Jesus cannot yet be in Bethany (see Luke 13:22, Luke 17:11), where Martha and Mary dwelt (John 11:1; John 12:1 f.)" but supposed that "Luke, because he was unacquainted with the more detailed circumstances of the persons concerned, transposed this incident, which must have occurred in Bethany, and that on an earlier festal journey, not merely to the last journey, but also to some other village, and that a village of Galilee." Burkitt (1931) stated: 'We have a story [in Lk 1037–42] of a pair of sisters, Martha and Mary, who seem to have lived in Galilee. (...) There is nothing to indicate the place or the time: were it not for what we read in the Fourth Gospel it would surely never have occurred to any one to suppose that the sisters lived just outside Jerusalem.' Unlike Meyer, Burkitt concluded that not the author of Luke, but the author of John had '[made] unhistorical use of tradition already in circulation'. distinguished the two villages, based on the Galilean context of the chapter in Luke. They posited that the Gospel of John deliberately mixed up several separate stories from the Synoptic Gospels, namely that of the Markan–Matthean anointing of Jesus (for his upcoming death) by an unnamed woman in Bethany (Mark 14 and Matthew 26), the Lukan Jesus' visit to Martha and Mary in an unnamed village (Luke 10), and the Lukan parable of the rich man and Lazarus (Luke 16). Esler & Piper argued that author did not strive to give a historically accurate account of what had happened, but instead, for theological purposes, combined various existing narratives in order to construct Lazarus, Mary and Martha of Bethany as a prototypical Christian family, whose example is to be followed by Christians. George Ogg (1971) proposed a different solution: the author of Luke had two sources for the same journey of Jesus from Galilee to Jerusalem. He used source A to write Luke 9:51–10:42 as the main account (ending with Jesus's visit to Mary and Martha's village, identified as Bethany as in John 11–12), and source B to write Luke 17:11–19:28 as either an amplified retelling of A, or a supplement to A. Rather than trying to integrate the two sources into a single account of the journey, the author kept the accounts separate to ensure that the "episodes